Proverbs 31:30

s by no means likely that Bath-sheba made any particular vows relative to Solomon; for of her piety, so much vaunted of by some writers, we yet want the proofs. But, however this may be, there is no evidence whatever that Muel or Lemuel means Solomon; the chapter seems, to be much later than his time, and the several Chaldaisms which occur in the very opening of it are no mean proof of this. If Agur was not the author of it, it may be considered as another supplement to the book of Proverbs. Most certainly Solomon did not write it. The prophecy that his mother taught him - משא massa may here signify the oracle; the subject that came by Divine inspiration; see on Pro 30:1 (note). From this and some other circumstances it is probable that both these chapters were written by the same author. Houbigant thinks that Massa here is the name of a place; and, therefore, translates, "The words of Lemuel, king of Massa, with which his mother instructed him." Verse 2 What, my son? - The Chaldee בר bar is used twice in this verse, instead of the Hebrew בן ben, son. This verse is very elliptical; and commentators, according to their different tastes, have inserted words, indeed some of them a whole sentence, to make up the sense. Perhaps Coverdale has hit the sense as nearly as any other: "These are the wordes of Kynge Lemuel; and the lesson that his mother taughte him. My sonne, thou son of my body, O my deare beloved sonne!" The son of my vows? - A child born after vows made for offsprings is called the child of a person's vows. Verse 3 Give not thy strength - Do not waste thy substance on women. In such intercourse the strength of body, soul and substance is destroyed. Such connections are those which destroy kings, מלכין melachin, the Chaldee termination instead of the Hebrew. Verse 4 It is not for kings - to drink wine - An intemperate man is ill fit to hold the reins of government. Verse 5 Lest they drink, and forget the law - When they should be administering justice, they are found incapable of it; or, if they go into the judgment-seat, may pervert justice. Verse 6 Give strong drink unto him that is ready to perish - We have already seen, that inebriating drinks were mercifully given to condemned criminals, to render them less sensible of the torture they endured in dying. This is what was offered to our Lord; but he refused it. See note on Psa 104:15 . Verse 8 Open thy mouth for the dumb - For such accused persons as have no counsellors, and cannot plead for themselves. Are appointed to destruction - בני חלוף beney chaloph, variously translated, children of passage - indigent travelers; children of desolation - those who have no possessions, or orphans. I believe it either signifies those who are strangers, and are travelling from place to place, or those who are ready to perish in consequence of want or oppression. Verse 10 Who can find a virtuous woman? - This and the following verses are acrostic, each beginning with a consecutive letter of the Hebrew alphabet: Pro 31:10 , א aleph; Pro 31:11 , ב beth; Pro 31:12 , ג gimel; and so on to the end of the chapter, the last verse of which has the letter ת tau. From this to the end of the chapter we have the character of a woman of genuine worth laid down; first, in general, Pro 31:10-12 ; secondly, in its particular or component parts, verses 13-29; and, thirdly, the summing up of the character, Pro 31:30 , Pro 31:31 . I. Her general character. 1. She is a virtuous wo man - a woman of power and strength. אשת חיל esheth chayil, a strong or virtuous wife, full of mental energy. 2. She is invaluable; her price is far above rubies - no quantity of precious stones can be equal to her worth. Verse 11 The heart of her husband - 3. She is an unspotted wife. The heart of her husband doth safely trust in her - he knows she will take care that a proper provision is made for his household, and will not waste any thing. He has no need for spoil - he is not obliged to go out on predatory excursions, to provide for his family, at the expense of the neighboring tribes. Verse 12 She will do him good - 4. She has her husband's happiness in view constantly. She recompenses all his kindness to her in beneficent acts. For kind words she returns kind deeds. 1. Her good is unmixed; she will do him good. and not evil. 2 Her good is not capricious; it is constant and permanent, while she and her husband live. His heart safely trusts in her, for she will do him good all the days of her life. This is her general character. Verse 13 She seeketh wood and flax, and worketh willingly, etc. - II. This is the second part of her character, giving the particulars of which it is composed. 1. She did not buy ready woven cloth: she procured the raw material, if wool, most probably from her own flocks; if flax, most probably from her own fields. 2. Here she manufactured; for she worketh willingly with her hands. And all her labor is a cheerful service; her will, her heart, is in it. It needs no arguments to prove that women, even of the highest ranks, among the Greeks, Romans, and Israelites, worked with their hands at every kind of occupation necessary for the support of the family. This kind of employment was not peculiar to the virtuous woman in the text. Verse 14 She is like the merchants' ships - 3. She acts like merchants. If she buy any thing for her household, she sells sufficient of her own manufactures to pay for it; if she imports, she exports: and she sends articles of her own manufacturing or produce to distant countries; she traffics with the neighboring tribes. Verse 15 She riseth also while it is yet night - 4. She is an economist of time; and when the nights are long, and the days short, her family not only spend a part of the evening after sunset in domestic labor, but they all arise before daylight, and prepare the day's food, that they may not have their labor interrupted. To those who are going to the fields, and to the flocks, she gives the food necessary for the day: טרף teref, prey, a term taken from hunting, the object of which was, the supplying their natural wants: hence applied to daily food. See notes on Pro 30:8 . And to the women who are to be employed within she gives חק chok, the task - the kind of work they are to do, the materials out of which they are to form it, and the quantity she expects from each. Thus all the servants are settled: their food, work, and tasks appointed. Every thing is done orderly. Verse 16 She considereth a field and buyeth it - 5. She provides for the growing wants of her family. More land will shortly be needed, for the family is growing up; and having seen a field contiguous to her own, which was on sale, she estimates its worth, and purchases it a good bargain; and she pays for it by the fruit of her own industry. 6. She does not restrict herself to the bare necessaries of life; she is able to procure some of its comforts. She plants a vineyard, that she may have wine for a beverage, for medicine, and for sacrifice. This also is procured of her own labor. Whatever goes out brings its worth in; and barter, not buying, is her chief mode of traffic. Verse 17 She girdeth her loins with strength - 7. She takes care of her own health and strength, not only by means of useful labor, but by healthy exercise. She avoids what might enervate her body, or soften her mind - she is ever active, and girt ready for every necessary exercise. Her loins are firm, and her arms strong. Verse 18 She perceiveth that her merchandise is good - 8. She takes care to manufacture the best articles of the kind, and to lay on a reasonable price that she may secure a ready sale. Her goods are in high repute, and she knows she can sell as much as she can make. And she finds that while she pleases her customers, she increases her own profits. 9. She is watchful and careful. Her candle - her lamp, burns all night, which is of great advantage in case of sudden alarms; and in the times and places where there were so many banditti, this was a very necessary family regulation. Perhaps some works were carried on during the night, those employed sleeping in the daytime. Thus labor never stood still; whilst some slept, others worked. This was no unusual thing in ancient times; and it prevails now; but alas! little children are often thus employed to help to support their indigent parents, and to fill the coffers of their unfeeling taskmasters. Verse 19 She layeth her hands to the spindle - 10. She gives an example of skill and industry to her household. She takes the distaff, that on which the wool or flax was rolled; and the spindle, that by twisting of which she twisted the thread with the right hand, while she held the distaff in the guard of the left arm, and drew down the thread with the fingers of the left hand. Allowing that spindle and distaff are proper translations of כישור kishor, and פלך pelech, this was their use, and the way in which they were used. The spindle and distaff are the most ancient of all the instruments used for spinning, or making thread. The spinning-wheel superseded them in these countries; but still they were in considerable use till spinning machinery superseded both them and the spinning-wheels in general. Verse 20 She stretcheth out her hand to the poor - 11. She is truly charitable. She knows that in every portion of a man's gain God requires a lot for the poor; and if this is not given, God's blessing is not in the rest. And she is not contented to give common alms. While with one hand (יד yad) she relieves the general poor, with both hands (ידיה yadeyha) she gives to the needy, לעני leaney, to the afflicted poor. Verse 21 She is not afraid of the snow - 12. She is not anxious relative to the health and comfort of her family in the winter season, having provided clothes sufficient for each in the cold weather, in addition to those which they wore in the warm season. For all her household are clothed with scarlet - Not scarlet, for the color can avail nothing in keeping off the cold; nor would it be a proper color for the bogs and dirt of winter. But שנים shanim, from שנה shanah, to iterate, to double, signifies not only scarlet, so called from being twice or doubly dyed, but also double garments, not only the ordinary coat but the surtout or great-coat also, or a cloak to cover all. But most probably double garments, or twofold to what they were accustomed to wear, are here intended. If the general clothing be intended, scarlet cannot be the meaning, nor did our translators entirely rely on it; and therefore put double garments, the true meaning, in the margin, from which it cannot be too speedily transferred to the text. The Vulgate has "duplicibus." And my old MS. very properly, Alle forsoth hir hoomli men, ben clothid with double. And Coverdale, with equal propriety, "For all hir householde folkes are duble clothed." But if her husband and children alone are referred to, scarlet, which in the general meaning of the term, may be proper enough; as even in these countries of ours, scarlet, as being a lively bright color, is used in the winter dresses. Verse 22 She maketh herself coverings of tapestry - 13. She is not regardless either of her own person, or of the decent, proper appearance of her presses and wardrobe. She has coverings or carpeting for her guests to sit upon; she has also tapestry, מרבדים marbaddim, either tapestry, carpeting, or quilted work for her beds; and her own clothing is שש shesh, fine flax, or linen cloth, and purple; probably for a cloak or mantle. The fine linen or cotton cloth of Egypt is probably intended. I have often seen it wrapping the bodies of mummies; it is something like our coarse calico. The purple was supposed to have been dyed by a precious liquor obtained from the pinna magna, a large shellfish, of the muscle kind, found on the coast of the Mediterranean Sea. I have seen some of them nearly two feet in length. But it is a doubt whether any such liquor was ever obtained from this or any other fish; and the story itself is invented merely to hide the secret, the proper method of dying purple; which was kept so well that it certainly died with the ancients. Verse 23 Her husband is known in the gates - 14. She is a loving wife, and feels for the respectability and honor of her husband. He is an elder among his people, and he sits as a magistrate in the gate. He is respected not only on account of the neatness and cleanliness of his person and dress, but because he is the husband of a woman who is justly held in universal esteem. And her complete management of household affairs gives him full leisure to devote himself to the civil interests of the community. Verse 24 She maketh fine linen, and selleth it - 15. She is here remarkable for carrying on a traffic of splendid and ornamental dresses, or habits, as she is, Pro 31:13 , for "a coarser manufacture," The סדון sidon is supposed to come from the Arabic; and to signify a kind of loose inner garment, shirt, chemise, or fine muslin covering. Some of these are so exceedingly fine, like the abrooam, that when spread on the grass, they are scarcely discernible. Some such garments as these are still worn by ladies in India and in China, and are so thin and transparent, that every part of the body may be seen through them. I have many representations of persons clothed in this way before me both of the Chinese, the Hindoo, and the Malabar ladies. Probably this eminent Jewish matron had such articles manufactured in her own house. She dealt also in girdles. These are still a very general and very expensive article of dress. I have seen them made of silk, and highly ornamented with gold and silver thread, worked into flowers and various curious devices. The loose Eastern robe is confined by these; and the word may also take in the shawl of the turban, which is often superb and costly. It is properly the girdle for the head. As these were generally woven, the consumption was great; and an able artist must have had a good trade. The Arabic gives a remarkable translation of this verse: "She maketh towels, (or tablecloths), and sells them to the inhabitants of Basra, (a city in Mesopotamia), and fine linens, and sells them to the Canaanites." My old MS. Bible has, Sandel sche made and sold, and a litil girdil sche toke to Chanane. Perhaps לכנעני lakkenaani, for the merchant, may stand here for לכנענים lakkenaanim, the Canaanites. Verse 26 Strength and honor are her clothing - 16. All the articles manufactured by herself or under her care have a double perfection: 1. They are strong. 2. They are elegant; Strength and honor are her clothing; and on account of this she shall rejoice in time to come; she shall never have occasion to blush for any thing she has made, for any thing she or hers have worn, or for any thing she has sold. Besides, she has so conducted herself that she has reason to expect that the hand of the Lord shall be still with her, and shall keep her from evil that it may not grieve her. She openeth her mouth with wisdom - 17. He comes now to the moral management of her family. 1. She is wise and intelligent; she has not neglected the cultivation of her mind. 2. She is amiable in her carriage, full of good nature, well tempered, and conciliating in her manners and address. In her tongue is the law of kindness - This is the most distinguishing excellence of this woman. There are very few of those who are called managing women who are not lords over their husbands, tyrants over their servants, and insolent among their neighbors. But this woman, with all her eminence and excellence, was of a meek and quiet spirit. Blessed woman! Verse 27 She looketh well to the ways of her household - 18. She is a moral manager: she takes care that all shall behave themselves well; that none of them shall keep bad company or contract vicious habits. A religious industry, or an industrious religion, is the law of her house. She can instruct them in religion, as well as she can teach them in their labor. In her house, diligence in business, and fervency of spirit, serving the Lord, go hand in hand. And eateth not the bread of idleness - 19. She knows that idleness leads to vice; and therefore every one has his work, and every one has his proper food. That they may work well, they are fed well; and every one, at least, earns the bread that he eats - eateth not the bread of idleness. Verse 28 Her children arise up, and call her blessed - 20. She considers a good education next to Divine influence; and she knows also that if she train up a child in the way he should go, when he is old he will not depart from it. 1. Her children are well bred; they rise up and pay due respect. 2. They are taught the fear of the lord, and obedience to his testimonies; therefore they call her blessed. So they are of a decent, orderly, respectable, religious behavior. 3. Her husband is so satisfied with her conduct towards himself, his household, his business, and their children, that he praiseth her. He shows himself sensible of her excellence, and encourages her, in her work, by the commendations he bestows. Verse 29 Many daughters have done virtuously - This is undoubtedly the speech of the husband, giving testimony to the excellence of his wife: "Her husband also, and he praiseth her, saying, 'many daughters,' women, 'have done virtuously,' with due propriety as wives, mistresses, and mothers; 'but Thou,' my incomparable wife, 'excellent them all;' ואת עלית על כלנה veath alith al cullanah, but Thou hast ascended above the whole of them - thou hast carried every duty, every virtue, and every qualification and excellency, to a higher perfection, than any of whom we have ever read or heard." And let the reader seriously consider the above particulars, as specified under the different heads and subdivisions; and he will be probably of the same mind. But high as the character of this Jewish matron stands in the preceding description, I can say that I have met at least her equal, in a daughter of the Rev. Dr. Samuel Annesly, the wife of Samuel Wesley, sen., rector of Epworth in Lincolnshire, and mother of the late extraordinary brothers, John and Charles Wesley. I am constrained to add this testimony, after having traced her from her birth to her death, through all the relations that a woman can bear upon earth. Her Christianity gave to her virtues and excellences a heightening, which the Jewish matron could not possess. Besides, she was a woman of great learning and information, and of a depth of mind, and reach of thought, seldom to be found among the daughters of Eve, and not often among the sons of Adam. Verse 30 Favor is deceitful, and beauty is vain, etc. - III. Here is the summing up of the character. 1. Favour, חן chen, grace of manner may be deceitful, many a fair appearance of this kind is put on, assumed for certain secular or more unworthy purposes; it is learned by painful drilling in polished seminaries, and, being the effect of mere physical discipline, it continues while the restraint lasts; but it is שקר sheker, a lie, a mere semblance, an outward varnish. It is not the effect of internal moral regulation; it is an outside, at which the inside murmurs; and which, because not ingenuous, is a burden to itself. 2. Beauty, היפי haiyophi, elegance of shape, symmetry of features, dignity of mien, and beauty of countenance, are all הבל hebel, vanity; sickness impairs them, suffering deranges them, and death destroys them. 3. "But a woman that feareth the Lord," that possesses true religion, has that grace that harmonizes the soul, that purifies and refines all the tempers and passions, and that ornament of beauty, a meek and quiet mind, which in the sight of God is of great price: - She shall be praised - This is the lasting grace, the unfading beauty. Verse 31 Give her of the fruit of her hands - This may be a prayer. May she long enjoy the fruit of her labors! May she see her children's children, and peace upon Israel! And let her own works praise her in the gates - Let what she has done be spoken of for a memorial of her; let her bright example be held forth in the most public places. Let it be set before the eyes of every female, particularly of every wife, and especially of every mother; and let them learn from this exemplar, what men have a right to expect in their wives, the mistresses of their families, and the mothers of their children. Amen.

14 She is like the merchants' ships; she bringeth her food from afar. 15 She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens. 16 She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard. 17 She girdeth her loins with strength, and strengtheneth her arms. 18 She perceiveth that her merchandise is good: her candle goeth not out by night. 19 She layeth her hands to the spindle, and her hands hold the distaff. 20 She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy. 21 She is not afraid of the snow for her household: for all her household are clothed with scarlet. 22 She maketh herself coverings of tapestry; her clothing is silk and purple. 23 Her husband is known in the gates, when he sitteth among the elders of the land. 24 She maketh fine linen, and selleth it; and delivereth girdles unto the merchant. 25 Strength and honour are her clothing; and she shall rejoice in time to come. 26 She openeth her mouth with wisdom; and in her tongue is the law of kindness. 27 She looketh well to the ways of her household, and eateth not the bread of idleness. 28 Her children arise up, and call her blessed; her husband also, and he praiseth her. 29 Many daughters have done virtuously, but thou excellest them all. 30 Favour is deceitful, and beauty is vain: but a woman that feareth the Lord , she shall be praised. 31 Give her of the fruit of her hands; and let her own works praise her in the gates. This description of the virtuous woman is designed to show what wives the women should make and what wives the men should choose; it consists of twenty-two verses, each beginning with a letter of the Hebrew alphabet in order, as some of the Psalms, which makes some think it was no part of the lesson which Lemuel's mother taught him, but a poem by itself, written by some other hand, and perhaps had been commonly repeated among the pious Jews, for the ease of which it was made alphabetical. We have the abridgment of it in the New Testament ( 1 Tim. ii. 9, 10 ; 1 Pet. iii. 1-6 ), where the duty prescribed to wives agrees with this description of a good wife; and with good reason is so much stress laid upon it, since it contributes as much as any one thing to the keeping up of religion in families, and the entail of it upon posterity, that the mothers be wise and good; and of what consequence it is to the wealth and outward prosperity of a house every one is sensible. He that will thrive must ask his wife leave. Here is, I. A general enquiry after such a one ( v. 10 ), where observe, 1. The person enquired after, and that is a virtuous woman—a woman of strength (so the word is), though the weaker vessel, yet made strong by wisdom and grace, and the fear of God: it is the same word that is used in the character of good judges ( Exod. xviii. 21 ), that they are able men, men qualified for the business to which they are called, men of truth, fearing God. So it follows, A virtuous woman is a woman of spirit, who has the command of her own spirit and knows how to manage other people's, one that is pious and industrious, and a help meet for a man. In opposition to this strength, we read of the weakness of the heart of an imperious whorish woman, Ezek. xvi. 30 . A virtuous woman is a woman of resolution, who, having espoused good principles, is firm and steady to them, and will not be frightened with winds and clouds from any part of her duty. 2. The difficulty of meeting with such a one: Who can find her? This intimates that good women are very scarce, and many that seem to be so do not prove so; he that thought he had found a virtuous woman was deceived; Behold, it was Leah, and not the Rachel he expected. But he that designs to marry ought to seek diligently for such a one, to have this principally in his eye, in all his enquiries, and to take heed that he be not biassed by beauty or gaiety, wealth or parentage, dressing well or dancing well; for all these may be and yet the woman not be virtuous, and there is many a woman truly virtuous who yet is not recommended by these advantages. 3. The unspeakable worth of such a one, and the value which he that has such a wife ought to put upon her, showing it by his thankfulness to God and his kindness and respect to her, whom he must never think he can do too much for. Her price is far above rubies, and all the rich ornaments with which vain women adorn themselves. The more rare such good wives are the more they are to be valued. II. A particular description of her and of her excellent qualifications. 1. She is very industrious to recommend herself to her husband's esteem and affection. Those that are good really will be good relatively. A good woman, if she be brought into the marriage state, will be a good wife, and make it her business to please her husband, 1 Cor. vii. 34 . Though she is a woman of spirit herself, yet her desire is to her husband, to know his mind, that she may accommodate herself to it, and she is willing that he should rule over her. (1.) She conducts herself so that he may repose an entire confidence in her. He trusts in her chastity, which she never gave him the least occasion to suspect or to entertain any jealousy of; she is not morose and reserved, but modest and grave, and has all the marks of virtue in her countenance and behaviour; her husband knows it, and therefore his heart doth safely trust in her; he is easy, and makes her so. He trusts in her conduct, that she will speak in all companies, and act in all affairs, with prudence and discretion, so as not to occasion him either damage or reproach. He trusts in her fidelity to his interests, and that she will never betray his counsels nor have any interest separate from that of his family. When he goes abroad, to attend the concerns of the public, he can confide in her to order all his affairs at home, as well as if he himself were there. She is a good wife that is fit to be trusted, and he is a good husband that will leave it to such a wife to manage for him. (2.) She contributes so much to his content and satisfaction that he shall have no need of spoil; he needs not be griping and scraping abroad, as those must be whose wives are proud and wasteful at home. She manages his affairs so that he is always before-hand, has such plenty of his own that he is in no temptation to prey upon his neighbours. He thinks himself so happy in her that he envies not those who have most of the wealth of this world; he needs it not, he has enough, having such a wife. Happy the couple that have such a satisfaction as this in each other! (3.) She makes it her constant business to do him good, and is afraid of doing any thing, even through inadvertency, that may turn to his prejudice, v. 12 . She shows her love to him, not by a foolish fondness, but by prudent endearments, accommodating herself to his temper, and not crossing him, giving him good words, and not bad ones, no, not when he is out of humour, studying to make him easy, to provide what is fit for him both in health and sickness, and attending him with diligence and tenderness when any thing ails him; nor would she, no, not for the world, wilfully do any thing that might be a damage to his person, family, estate, or reputation. And this is her care all the days of her life; not at first only, or now and then, when she is in a good humour, but perpetually; and she is not weary of the good offices she does him: She does him good, not only all the days of his life, but of her own too; if she survive him, still she is doing him good in her care of his children, his estate, and good name, and all the concerns he left behind him. We read of kindness shown, not only to the living, but to the dead, Ruth ii. 20 . (4.) She adds to his reputation in the world ( v. 23 ): Her husband is known in the gates, known to have a good wife. By his wise counsels, and prudent management of affairs, it appears that he has a discreet companion in his bosom, by conversation with whom he improves himself. By his cheerful countenance and pleasant humour it appears that he has an agreeable wife at home; for many that have not have their tempers strangely soured by it. Nay, by his appearing clean and neat in his dress, every thing about him decent and handsome, yet not gaudy, one may know he has a good wife at home, that takes care of his clothes. 2. She is one that takes pains in the duty of her place and takes pleasure in it. This part of her character is much enlarged upon here. (1.) She hates to sit still and do nothing: She eats not the bread of idleness, v. 27 . Though she needs not work for her bread (she has an estate to live upon), yet she will not eat it in idleness, because she knows that we were none of us sent into this world to be idle, that when we have nothing to do the devil will soon find us something to do, and that it is not fit that those who will not labour should eat. Some eat and drink because they can find themselves nothing else to do, and needless visits must be received with fashionable entertainments; these are eating the bread of idleness, which she has no relish for, for she neither gives nor receives idle visits nor idle talk. (2.) She is careful to fill up time, that none of that be lost. When day-light is done, she does not then think it time to lay by her work, as those are forced to do whose business lies abroad in the fields ( Ps. civ. 23 ), but her business lying within-doors, and her work worth candle-light, with that she lengthens out the day; and her candle goes not out by night, v. 18 . It is a mercy to have candle-light to supply the want of day-light, and a duty, having that advantage, to improve it. We say of an elaborate piece, It smells of the lamp. (3.) She rises early, while it is yet night ( v. 15 ), to give her servants their breakfast, that they may be ready to go cheerfully about their work as soon as the day breaks. She is none of those who sit up playing at cards, or dancing, till midnight, till morning, and then lie in bed till noon. No; the virtuous woman loves her business better than her ease or her pleasure, is in care to be found in the way of her duty every hour of the day, and has more true satisfaction in having given meat to her household betimes in the morning than those can have in the money they have won, much more in what they have lost, who sat up all night at play. Those that have a family to take care of should not love their bed too well in a morning. (4.) She applies herself to the business that is proper for her. It is not in a scholar's business, or statesman's business, or husbandman's business, that she employs herself, but in women's business: She seeks wool and flax, where she may have the best of each at the best hand, and cheapest; she has a stock of both by her, and every thing that is necessary to the carrying on both of the woollen and the linen manufacture ( v. 13 ), and with this she does not only set the poor on work, which is a very good office, but does herself work, and work willingly, with her hands; she works with the counsel or delight of her hands (so the word is); she goes about it cheerfully and dexterously, lays not only her hand, but her mind to it, and goes on in it without weariness in well-doing. She lays her own hands to the spindle, or spinning-wheel, and her hands hold the distaff ( v. 19 ), and she does not reckon it either an abridgment of her liberty or a disparagement to her dignity, or at all inconsistent with her repose. The spindle and the distaff are here mentioned as her honour, while the ornaments of the daughters of Zion are reckoned up to their reproach, Isa. ii. 18 , &c. (5.) She does what she does with all her might, and does not trifle in it ( v. 17 ); She girds her loins with strength and strengthens her arms; she does not employ herself in sitting work only, or in that which is only the nice performance of the fingers (there are works that are scarcely one remove from doing nothing); but, if there be occasion, she will go through with work that requires all the strength she has, which she will use as one that knows it is the way to have more. 3. She is one that makes what she does to turn to a good account, by her prudent management of it. She does not toil all night and catch nothing; no, she herself perceives that her merchandise is good ( v. 18 ); she is sensible that in all her labour there is profit, and that encourages her to go on in it. She perceives that she can make things herself better and cheaper than she can buy them; she finds by observation what branch of her employment brings in the best returns, and to that she applies herself most closely. (1.) She brings in provisions of all things necessary and convenient for her family, v. 14 . No merchants' ships, no, not Solomon's navy, ever made a more advantageous return than her employments do. Do they bring in foreign commodities with the effects they export? So does she with the fruit of her labours. What her own ground does not produce she can furnish herself with, if she have occasion for it, by exchanging her own goods for it; and so she brings her food from afar. Not that she values things the more for their being far-fetched, but, if they be ever so far off, if she must have them she knows how to come by them. (2.) She purchases lands, and enlarges the demesne of the family ( v. 16 ): She considers a field, and buys it. She considers what an advantage it will be to the family and what a good account it will turn to, and therefore she buys it; or, rather, though she have ever so much mind to it she will not buy it till she has first considered it, whether it be worth her money, whether she can afford to take so much money out of her stock as must go to purchase it, whether the title be good, whether the ground will answer the character given of it, and whether she has money at command to pay for it. Many have undone themselves by buying without considering; but those who would make advantageous purchases must consider, and then buy. She also plants a vineyard, but it is with the fruit of her hands; she does not take up money, or run into debt, to do it, but she does it with what she can spare out of the gains of her own housewifery. Men should not lay out any thing upon superfluities, till, by the blessing of God upon their industry, they have got before-hand, and can afford it; and then the fruit of the vineyard is likely to be doubly sweet, when it is the fruit of honest industry. (3.) She furnishes her house well and has good clothing for herself and her family ( v. 22 ): She makes herself coverings of tapestry to hang her rooms, and she may be allowed to use them when they are of her own making. Her own clothing is rich and fine: it is silk and purple, according to her place and rank. Though she is not so vain as to spend much time in dressing herself, nor makes the putting on of apparel her adorning, nor values herself upon it, yet she has rich clothes and puts them on well. The senator's robes which her husband wears are of her own spinning, and they look better and wear better than any that are bought. She also gets good warm clothing for her children, and her servants' liveries. She needs not fear the cold of the most pinching winter, for she and her family are well provided with clothes, sufficient to keep out cold, which is the end chiefly to be aimed at in clothing: All her household are clothed in scarlet, strong cloth and fit for winter, and yet rich and making a good appearance. They are all double clothed (so some read it), have change of raiment, a winter suit and a summer suit. (4.) She trades abroad. She makes more than she and her household have occasion for; and therefore, when she has sufficiently stocked her family, she sells fine linen and girdles to the merchants ( v. 24 ), who carry them to Tyre, the mart of the nations, or some other trading city. Those families are likely to thrive that sell more than they buy; as it is well with the kingdom when abundance of its home manufactures are exported. It is no disgrace to those of the best quality to sell what they can spare, nor to deal in trade and send ventures by sea. (5.) She lays up for hereafter: She shall rejoice in time to come, having laid in a good stock for her family, and having good portions for her children. Those that take pains when they are in their prime will have the pleasure and joy of it when they are old, both in reflecting upon it and in reaping the benefit of it. 4. She takes care of her family and all the affairs of it, gives meat to her household ( v. 15 ), to every one his portion of meat in due season, so that none of her servants have reason to complain of being kept short or faring hard. She gives also a portion (an allotment of work, as well as meat) to her maidens; they shall all of them know their business and have their task. She looks well to the ways of her household ( v. 27 ); she inspects the manners of all her servants, that she may check what is amiss among them, and oblige them all to behave properly and do their duty to God and one another, as well as to her; as Job, who put away iniquity far from his tabernacle, and David, who would suffer no wicked thing in his house. She does not intermeddle in the concerns of other people's houses; she thinks it enough for her to look well to her own. 5. She is charitable to the poor, v. 20 . She is as intent upon giving as she is upon getting; she often serves the poor with her own hand, and she does if freely, cheerfully, and very liberally, with an out-stretched hand. Nor does she relieve her poor neighbours only, and those that are nigh at hand, but she reaches forth her hands to the needy that are at a distance, seeking opportunities to do good and to communicate, which is as good housewifery as any thing she does. 6. She is discreet and obliging in all her discourse, not talkative, censorious, nor peevish, as some are, that know how to take pains; no, she opens her mouth with wisdom; when she does speak, it is with a great deal of prudence and very much to the purpose; you may perceive by every word she says how much she governs herself by the rules of wisdom. She not only takes prudent measures herself, but gives prudent advice to others; and this not as assuming the authority of a dictator, but with the affection of a friend and an obliging air: In her tongue is the law of kindness; all she says is under the government of that law. The law of love and kindness is written in the heart, but it shows itself in the tongue; if we are kindly affectioned one to another, it will appear by affectionate expression. It is called a law of kindness, because it gives law to others, to all she converses with. Her wisdom and kindness together put a commanding power into all she says; they command respect, they command compliance. How forcible are right words! In her tongue is the law of grace, or mercy (so some read it), understanding it of the word and law of God, which she delights to talk of among her children and servants. She is full of pious religious discourse, and manages it prudently, which shows how full her heart is of another world even when her hands are most busy about this world. 7. That which completes and crowns her character is that she fears the Lord, v. 30 . With all those good qualities she lacks not that one thing needful; she is truly pious, and, in all she does, is guided and governed by principles of conscience and a regard to God; this is that which is here preferred far before beauty; that is vain and deceitful; all that are wise and good account it so, and value neither themselves nor others on it. Beauty recommends none to God, nor is it any certain indication of wisdom and goodness, but it has deceived many a man who has made his choice of a wife by it. There may be an impure deformed soul lodged in a comely and beautiful body; nay, many have been exposed by their beauty to such temptations as have been the ruin of their virtue, their honour, and their precious souls. It is a fading thing at the best, and therefore vain and deceitful. A fit of sickness will stain and sully it in a little time; a thousand accidents may blast this flower in its prime; old age will certainly wither it and death and the grave consume it. But the fear of God reigning in the heart is the beauty of the soul; it recommends those that have it to the favour of God, and is, in his sight, of great price; it will last for ever, and bid defiance to death itself, which consumes the beauty of the body, but consummates the beauty of the soul. III. The happiness of this virtuous woman. 1. She has the comfort and satisfaction of her virtue in her own mind ( v. 25 ): Strength and honour are her clothing, in which she wraps herself, that is, enjoys herself, and in which she appears to the world, and so recommends herself. She enjoys a firmness and constancy of mind, has spirit to bear up under the many crosses and disappointments which even the wise and virtuous must expect to meet with in this world; and this is her clothing, for defence as well as decency. She deals honourably with all, and she has the pleasure of doing so, and shall rejoice in time to come; she shall reflect upon it with comfort, when she comes to be old, that she was not idle or useless when she was young. In the day of death it will be a pleasure to her to think that she has lived to some good purpose. Nay, she shall rejoice in an eternity to come; she shall be recompensed for her goodness with fulness of joy and pleasures for evermore. 2. She is a great blessing to her relations, v. 28 . (1.) Her children grow up in her place, and they call her blessed. They give her their good word, they are themselves a commendation to her, and they are ready to give great commendations of her; they pray for her, and bless God that they had such a good mother. It is a debt which they owe her, a part of that honour which the fifth commandment requires to be paid to father and mother; and it is a double honour that is due to a good father and a good mother. (2.) Her husband thinks himself so happy in her that he takes all occasions to speak well of her, as one of the best of women. It is no indecency at all, but a laudable instance of conjugal love, for husbands and wives to give one another their due praises. 3. She gets the good word of all her neighbours, as Ruth did, whom all the city of her people knew to be a virtuous woman, Ruth iii. 11 . Virtue will have its praise, Phil. iv. 8 . A woman that fears the Lord, shall have praise of God ( Rom. ii. 29 ) and of men too. It is here shown, (1.) That she shall be highly praised ( v. 29 ): Many have done virtuously. Virtuous women, it seems, are precious jewels, but not such rare jewels as was represented v. 10 . There have been many, but such a one as this cannot be paralleled. Who can find her equal? She excels them all. Note, Those that are good should aim and covet to excel in virtue. Many daughters, in their father's house, and in the single state, have done virtuously, but a good wife, if she be virtuous, excels them all, and does more good in her place than they can do in theirs. Or, as some explain it, A man cannot have his house so well kept by good daughters, as by a good wife. (2.) That she shall be incontestably praised, without contradiction, v. 31 . Some are praised above what is their due, but those that praise her do but give her of the fruit of her hands; they give her that which she has dearly earned and which is justly due to her; she is wronged if she have it not. Note, Those ought to be praised the fruit of whose hands is praise-worthy. The tree is known by its fruits, and therefore, if the fruit be good, the tree must have our good word. If her children be dutiful and respectful to her, and conduct themselves as they ought, they then give her the fruit of her hands; she reaps the benefit of all the care she has taken of them, and thinks herself well paid. Children must thus study to requite their parents, and this is showing piety at home, 1 Tim. v. 4 . But, if men be unjust, the thing will speak itself, her own works will praise her in the gates, openly before all the people. [1.] She leaves it to her own works to praise her, and does not court the applause of men. Those are none of the truly virtuous women that love to hear themselves commended. [2.] Her own works will praise her; if her relations and neighbours altogether hold their peace, her good works will proclaim her praise. The widows gave the best encomium of Dorcas when they showed the coats and garments she had made for the poor, Acts ix. 39 . [3.] The least that can be expected from her neighbours is that they should let her own works praise her, and do nothing to hinder them. Those that do that which is good, let them have praise of the same ( Rom. xiii. 3 ) and let us not enviously say, or do, any thing to the diminishing of it, but be provoked by it to a holy emulation. Let none have an ill report from us, that have a good report even of the truth itself. Thus is shut up this looking-glass for ladies, which they are desired to open and dress themselves by; and, if they do so, their adorning will be found to praise, and honour, and glory, at the appearing of Jesus Christ. Twenty chapters of the book of Proverbs (beginning with ch. x. and ending with ch. xxix.), consisting mostly of entire sentences in each verse, could not well be reduced to proper heads, and the contents of them gathered; I have therefore here put the contents of all these chapters together, which perhaps may be of some use to those who desire to see at once all that is said of any one head in these chapters. Some of the verses, perhaps, I have not put under the same heads that another would have put them under, but the most of them fall (I hope) naturally enough to the places I have assigned them. Of the comfort, or grief, parents have in their children, according as they are wise or foolish, godly or ungodly, ch. x. 1; xv. 20; xvii. 21, 25; xix. 13, 26; xxiii. 15, 16, 24, 25 ; xxvii. 11 ; xxix. 3 . Of the world's insufficiency, and religion's sufficiency, to make us happy ( ch. x. 2, 3 ; xi. 4 ) and the preference to be therefore given to the gains of virtue above those of this world, ch. xv. 16, 17; xvi. 8, 16 ; xvii. 1 ; xix. 1 ; xxviii. 6, 11 . Of slothfulness and diligence, ch. x. 4, 26; xii. 11, 24, 27; xiii. 4, 23; xv. 19; xvi. 26 ; xviii. 9; xix. 15, 24; xx. 4, 13; xxi. 5, 25, 26; xxii. 13, 29 ; xxiv. 30-34; xxvi. 13-16; xxvii. 18, 23, 27; xxviii. 19 . Particularly the improving or neglecting opportunities, ch. vi. 6 ; x. 5 . The happiness of the righteous, and the misery of the wicked, ch. x. 6, 9, 16, 24, 25, 27-30; xi. 3, 5-8, 18-21, 31 ; xii. 2, 3, 7, 13, 14, 21, 26, 28; xiii. 6, 9, 14, 15, 21, 22, 25 ; xiv. 11, 14, 19, 32; xv. 6, 8, 9, 24, 26, 29; xx. 7 ; xxi. 12, 15, 16, 18, 21; xxii. 12; xxviii. 10, 18; xxix. 6 . Of honour and dishonour, ch. x. 7; xii. 8, 9; xviii. 3; xxvi. 1; xxvii. 21 . And of vain-glory, ch. xxv. 14, 27; xxvii. 2 . The wisdom of obedience, and folly of disobedience, ch. x. 8, 17; xii. 1, 15; xiii. 1, 13, 18; xv. 5, 10, 12, 31, 32 ; xix. 16; xxviii. 4, 7, 9 . Of mischievousness and usefulness, ch. x. 10, 23; xi. 9-11, 23, 27; xii. 5, 6, 12, 18, 20; xiii. 2 ; xiv. 22; xvi. 29, 30; xvii. 11; xxi. 10; xxiv. 8; xxvi. 23, 27 . The praise of wise and good discourse, and the hurt and shame of an ungoverned tongue, ch. x. 11, 13, 14, 20, 21, 31, 32; xi. 30; xiv. 3 ; xv. 2, 4, 7, 23, 28; xvi. 20, 23, 24; xvii. 7; xviii. 4, 7, 20, 21 ; xx. 15; xxi. 23; xxiii. 9; xxiv. 26; xxv. 11 . Of love and hatred, peaceableness and contention, ch. x. 12; xv. 17; xvii. 1, 9, 14, 19; xviii. 6, 17-19; xx. 3 ; xxv. 8; xxvi. 17, 21; xxix. 9 . Of the rich and poor, ch. x. 5, 22; xi. 28; xiii. 7, 8; xiv. 20, 24; xviii. 11, 23 ; xix. 1, 4, 7, 22; xxii. 2, 7; xxviii. 6, 11; xxix. 13 . Of lying, fraud, and dissimulation, and of truth and sincerity, ch. x. 18; xii. 17, 19, 22; xiii. 5; xvii. 4; xx. 14, 17 ; xxvi. 18, 19 , 24-26 , 28 . Of slandering, ch. x. 18 ; xvi. 27 ; xxv. 23 . Of talkativeness and silence, ch. x. 19; xi. 12; xii. 23; xiii. 3; xvii. 27, 28; xxix. 11, 20 . Of justice and injustice, ch. xi. 1; xiii. 16; xvi. 8, 11; xvii. 15, 26; xviii. 5; xx. 10, 23 ; xxii. 28 ; xxiii. 10, 11 ; xxix. 24 . Of pride and humility, ch. xi. 2; xiii. 10; xv. 25, 33; xvi. 5, 18, 19 ; xviii. 12 ; xxi. 4 ; xxv. 6, 7 ; xxviii. 25 ; xxix. 23 . Of despising and respecting others, ch. xi. 12 ; xiv. 21 . Of tale-bearing, ch. xi. 13; xvi. 28; xviii. 8; xx. 19; xxvi. 20, 22 . Of rashness and deliberation, ch. xi. 14; xv. 22; xviii. 13; xix. 2; xx. 5, 18; xxi. 29; xxii. 3; xxv. 8-10 . Of suretiship, ch. xi. 15; xvii. 18; xx. 16; xxii. 26, 27 ; xxvii. 13 . Of good and bad women, or wives, ch. xi. 16, 22; xii. 4; xiv. 1; xviii. 22; xix. 13, 14 ; xxi. 9, 19; xxv. 24; xxvii. 15, 16 . Of mercifulness and unmercifulness, ch. xi. 17 ; xii. 10 ; xiv. 21 ; xix. 17 ; xxi. 13 . Of charity to the poor, and uncharitableness, ch. xi. 24-26; xiv. 31; xvii. 5; xxii. 9, 16, 22, 23 ; xxviii. 27 ; xxix. 7 . Of covetousness and contentment, ch. xi. 29; xv. 16, 17, 27; xxiii. 4, 5 . Of anger and meekness, ch. xii. 16; xiv. 17, 29; xv. 1, 18; xvi. 32; xvii. 12, 26 ; xix. 11, 19; xxii. 24, 25; xxv. 15, 28; xxvi. 21; xxix. 22 . Of melancholy and cheerfulness, ch. xii. 25; xiv. 10, 13; xv. 13, 15; xvii. 22; xviii. 14; xxv. 20, 25 . Of hope and expectation, ch. xiii. 12 , 19 . Of prudence and foolishness, ch. xiii. 16; xiv. 8, 18, 33; xv. 14, 21; xvi. 21, 22; xvii. 24 ; xviii. 2, 15; xxiv. 3-7; vii. 27; xxvi. 6-11; xxviii. 5 . Of treachery and fidelity, ch. xiii. 17 ; xxv. 13, 19 . Of good and bad company, ch. xiii. 20 ; xiv. 7 ; xxviii. 7 ; xxix. 3 . Of the education of children, ch. xiii. 24; xix. 18; xx. 11; xxii. 6, 15; xxiii. 12 ; xiv. 14 ; xxix. 15, 17 . Of the fear of the Lord, ch. xiv. 2, 26, 27; xv. 16, 33; xvi. 6; xix. 23; xxii. 4; xxiii. 17, 18 . Of true and false witness-bearing, ch. xiv. 5, 25; xix. 5, 9, 28 ; xxi. 28 ; xxiv. 28 ; xxv. 18 . Of scorners, ch. xiv. 6, 9; xxi. 24 ; xxii. 10 ; xxiv. 9 ; xxix. 9 . Of credulity and caution, ch. xiv. 15, 16 ; xxvii. 12 . Of kings and their subjects, ch. xiv. 28, 34, 35; xvi. 10, 12-15; xix. 6, 12; xx. 2, 8, 26, 28 ; xxii. 11; xxiv. 23-25; xxx. 2-5; xxviii. 2, 3, 15, 16; xxix. 5, 12, 14, 26 . Of envy, especially envying sinners, ch. xiv. 30; xxiii. 17, 18; xxiv. 1, 2, 19, 20 ; xxvii. 4 . Of God's omniscience, and his universal providence, ch. xv. 3, 11; xvi. 1, 4, 9, 33; xvii. 3; xix. 21; xx. 12, 24 ; xxi. 1, 30, 31; xxix. 26 . Of a good and ill name, ch. xv. 30 ; xxii. 1 . Of men's good opinion of themselves, ch. xiv. 12; xvi. 2, 25; xx. 6 ; xxi. 2 ; xxvi. 12 ; xxviii. 26 . Of devotion towards God, and dependence on him, ch. xvi. 3; xviii. 10; xxiii. 26; xxvii. 1; xxviii. 25; xxix. 25 . Of the happiness of God's favour, ch. xvi. 7 ; xxix. 26 . Excitements to get wisdom, ch. xvi. 16; xviii. 1; xix. 8, 20; xxii. 17-21; xxiii. 15, 16, 22-25 ; xxiv. 13, 14 ; xxvii. 11 . Cautions against temptations, ch. xvi. 17 ; xxix. 27 . Of old age and youth, ch. xvi. 31 ; xvii. 6 ; xx. 29 . Of servants, ch. xvii. 2; xix. 10; xxix. 19, 21 . Of bribery, ch. xvii. 8, 23 ; xviii. 16 ; xxi. 14 ; xxviii. 21 . Of reproof and correction, ch. xvii. 10; xix. 25, 29; xx. 30; xxi. 11; xxv. 12 ; xxvi. 3 ; xxvii. 5, 6, 22 ; xxviii. 23 ; xxix. 1 . Of ingratitude, ch. xvii. 13 . Of friendship, ch. xvii. 17; xviii. 24; xxvii. 9, 10, 14, 17 . Of sensual pleasures, ch. xxi. 17; xxiii. 1-3, 6-8, 19-21 ; xxvii. 7 . Of drunkenness, ch. xx. 1; xxiii. 23, 29-35 . Of the universal corruption of nature, ch. xx. 9 . Of flattery, ch. xx. 19 ; xxvi. 28 ; xxviii. 23 ; xxix. 5 . Of undutiful children, ch. xx. 20 ; xxviii. 24 . Of the short continuance of what is ill-gotten, ch. xx. 21 ; xxi. 6, 7 ; xxii. 8 ; xxviii. 8 . Of revenge, ch. xx. 22 ; xxiv. 17, 18, 29 . Of sacrilege, ch. xx. 25 . Of conscience, ch. xx. 27 ; xxvii. 19 . Of the preference of moral duties before ceremonial, ch. xv. 8 ; xxi. 3, 27 . Of prodigality and wastefulness, ch. xxi. 20 . The triumphs of wisdom and godliness, ch. xxi. 22 ; xxiv. 15, 16 . Of frowardness and tractableness, ch. xxii. 5 . Of uncleanness, ch. xxii. 14 ; xxiii. 27, 28 . Of fainting in affliction, ch. xxiv. 10 . Of helping the distressed, ch. xiv. 11, 12 . Of loyalty to the government, ch. xxiv. 21, 22 . Of forgiving enemies, ch. xxv. 21, 22 . Of causeless curse, ch. xxvi. 2 . Of answering fools, ch. xxvi. 4, 5 . Of unsettledness and unsatisfiedness, ch. xxvii. 8 , 20 . Of cowardliness and courage, ch. xxviii. 1 . The people's interest in the character of their rulers, ch. xxviii. 12, 28; xxix. 2, 16; xi. 10, 11 . The benefit of repentance and holy fear, ch. xxviii. 13, 14 . The punishment of murder, ch. xxviii. 17 . Of hastening to be rich, ch. xxviii. 20 , 22 . The enmity of the wicked against the godly, ch. xxix. 10 , 27 . The necessity of the means of grace, ch. xxix. 18 .

Favour - Comeliness, which commonly gives women favour with those who behold them. Deceitful - It gives a false representation of the person, being often a cover to a deformed soul; it does not give a man that satisfaction, which at first he promised to himself from it; and it is soon lost, not only by death, but by many diseases and contingencies.